Zachary Moon explores the rich traditions of the Religious Society of Friends (Quakers) in relationship to the field of pastoral theology. Firstly, he explores the significance of metaphor in influencing the pastoral theological imagination. This includes revisiting Seward Hiltner's classic 'shepherding perspective.' Moon secondly utilizes the works of Jim Corbett in animating an alternative pastoral metaphor and claims a 'goatwalking perspective.' Finally, he broadly traverses the terrain of Quaker traditions, particularly those practices that pertain to compassionate care and support of spiritual wellbeing, acknowledging that the concepts of 'pastoral theology' and 'pastoral care' are largely unfamiliar within Quaker theological understanding yet asserting that Quaker traditions provide resources that aid broader pastoral theological discourse and support the healthy living out of Quaker faith in community. In a foreword, Jim Higginbotham explores a complementary metaphor of sanctuary for pastoral theology. Inspired by Corbett's role as one of the founders of the Sanctuary Movement, sanctuary is understood as a sacred liminal space of radical hospitality connecting the pastoral and prophetic.

Moral injury has developed in earnest since 2009 within psychology and military studies, especially through work with veterans of the U.S. military's wars in Afghanistan and Iraq. A major part of this work is the attempt to identify means of healing, recovery, and repair for those morally injured by their experiences in combat (or similar situations). What this volume does is to provide insight into the identification of moral injury, the development of the notion, attempts to work with those affected, emerging ideas about moral injury, portraits of moral injury in the past and present, and, especially, what creative engagement with moral injury might look like from a variety of perspectives. As such, it will be an important resource for Christian ministers, chaplains, health care workers, and other providers and caregivers who serve afflicted communities.

The concept of moral injury emerged in the past decade as a way to understand how traumatic levels of moral emotions generate moral anguish experienced by some military service members. Interdisciplinary research on moral injury has included clinical psychologists (Litz et al., 2009; Drescher et al., 2011), theologians (Brock & Lettini, 2012; Graham, 2017), ethicists (Kinghorn, 2012), and philosophers (Sherman, 2015). This project articulates a new key concept-moral orienting systems- a dynamic matrix of meaningful values, beliefs, behaviors, and relationships learned and changed over time and through formative experiences and relationships such as family of origin, religious and other significant communities, mentors, and teachers. Military recruit training reengineers pre-existing moral orienting systems and indoctrinates a military moral orienting system designed to support functioning within the military context and the demands of the high-stress environment of combat, including immediate responses to perceived threat. This military moral orienting system includes new values and beliefs, new behaviors, and new meaningful relationships. Recognizing the profound impact of military recruit training, this project challenges dominant notions of post-deployment reentry and reintegration, and formulates a new paradigm for first, understanding the generative circumstances of ongoing moral stress that include moral emotions like guilt, shame, disgust, and contempt, and, second, for responding to such human suffering through compassionate care and comprehensive restorative support. This project calls for more effective participation of religious communities in the reentry and reintegration process and for a military-wide post-deployment reentry program comparable to the encompassing physio-psycho-spiritual-social transformative intensity experienced in recruit-training boot camp.

Moral injury has developed in earnest since 2009 within psychology and military studies, especially through work with veterans of the U.S. military's wars in Afghanistan and Iraq. A major part of this work is the attempt to identify means of healing, recovery, and repair for those morally injured by their experiences in combat (or similar situations). What this volume does is to provide insight into the identification of moral injury, the development of the notion, attempts to work with those affected, emerging ideas about moral injury, portraits of moral injury in the past and present, and, especially, what creative engagement with moral injury might look like from a variety of perspectives. As such, it will be an important resource for Christian ministers, chaplains, health care workers, and other providers and caregivers who serve afflicted communities.

The concept of moral injury emerged in the past decade as a way to understand how traumatic levels of moral emotions generate moral anguish experienced by some military service members. Interdisciplinary research on moral injury has included clinical psychologists (Litz et al., 2009; Drescher et al., 2011), theologians (Brock & Lettini, 2012; Graham, 2017), ethicists (Kinghorn, 2012), and philosophers (Sherman, 2015). This project articulates a new key concept-moral orienting systems- a dynamic matrix of meaningful values, beliefs, behaviors, and relationships learned and changed over time and through formative experiences and relationships such as family of origin, religious and other significant communities, mentors, and teachers. Military recruit training reengineers pre-existing moral orienting systems and indoctrinates a military moral orienting system designed to support functioning within the military context and the demands of the high-stress environment of combat, including immediate responses to perceived threat. This military moral orienting system includes new values and beliefs, new behaviors, and new meaningful relationships. Recognizing the profound impact of military recruit training, this project challenges dominant notions of post-deployment reentry and reintegration, and formulates a new paradigm for first, understanding the generative circumstances of ongoing moral stress that include moral emotions like guilt, shame, disgust, and contempt, and, second, for responding to such human suffering through compassionate care and comprehensive restorative support. This project calls for more effective participation of religious communities in the reentry and reintegration process and for a military-wide post-deployment reentry program comparable to the encompassing physio-psycho-spiritual-social transformative intensity experienced in recruit-training boot camp.